In Bhagavad Gita 15.11, a subtle but important distinction is made:

yatanto yoginaś cainaṁ paśyanty ātmany avasthitam
yatanto’py akṛtātmāno nainaṁ paśyanty acetasaḥ

Even those who strive (yatantaḥ) do not see, if they are akṛtātmānaḥ and acetasaḥ.

These two terms point to different limitations in the seeker.

An akṛtātmā is one whose inner instrument is not prepared or refined. The mind is distracted, unsteady, and influenced by habitual tendencies. In such a condition, even sincere effort does not lead to clear seeing, because the mind is not available for subtle recognition. This corresponds to vikṣepa—the projecting, restless movement of the mind.

An acetasaḥ is one who does not see clearly, who lacks understanding. Even if the mind is relatively calm, the truth is not recognized. This corresponds to āvaraṇa—the veiling of reality.

The verse therefore indicates that effort alone is not sufficient. One may strive, practice, and discipline the mind, but without clarity, the Self is not recognized. At the same time, clarity cannot be assimilated in an unprepared mind.

This aligns with the broader teaching of the Gītā:

• Yoga (discipline, integration) prepares the mind → addresses akṛtātmā
• Jñāna (knowledge, discernment) reveals the truth → resolves acetasaḥ

When the mind is prepared and understanding is clear, the Self is recognized as already present—ātmany avasthitam. It is not attained as a new experience but seen as the underlying reality.

Thus, the verse points not to effort alone, but to the alignment of preparation and clarity. Without preparation, knowledge does not take hold. Without knowledge, preparation does not culminate in recognition.